هر که بیند مر عطا را صد عوض ** زود دربازد عطا را زین غرض
Whoever sees a hundred compensations for the gift will at once give away the gift with this object (in view).
جمله در بازار از آن گشتند بند ** تا چو سود افتاد مال خود دهند4105
All have become tied (to their business) in the bazaar (this world), to the end that when (the chance of) gain occurs they may give their money.
زر در انبانها نشسته منتظر ** تا که سود آید ببذل آید مصر
With gold in their money-bags, they are seated expectantly (in the hope) that the gain may come and that he who persists (in waiting) may begin to squander (his gold).
چون ببیند کاله‌ای در ربح بیش ** سرد گردد عشقش از کالای خویش
When he sees a piece of merchandise exceeding (his own) in profit, his fondness for his own goods becomes chilled;
گرم زان ماندست با آن کو ندید ** کاله‌های خویش را ربح و مزید
(For hitherto) he has remained enamoured of those, because he perceived no profit and advantage superior to his own goods.
همچنین علم و هنرها و حرف ** چون بدید افزون از آنها در شرف
Similarly, (in the case of) knowledge and accomplishments and trades: (a man is engrossed with them) since he has not seen (anything) superior to them in excellence.
تا به از جان نیست جان باشد عزیز ** چون به آمد نام جان شد چیز لیز4110
Whilst nothing is better than life, life is precious; when a better appears, the name of life becomes a slippery (futile) thing.
لعبت مرده بود جان طفل را ** تا نگشت او در بزرگی طفل‌زا
The lifeless doll is as (dear as) life to the child until he has grown up to manhood.
این تصور وین تخیل لعبتست ** تا تو طفلی پس بدانت حاجتست
This imagination and fancy are (like) the doll: so long as you are (spiritually) a child, you have need of them;
چون ز طفلی رست جان شد در وصال ** فارغ از حس است و تصویر و خیال
(But) when the spirit has escaped from childishness, it is in union (with God): it is done with sense-perception and imagination and fancy.
نیست محرم تا بگویم بی‌نفاق ** تن زدم والله اعلم بالوفاق
There is no confidant (familiar with this mystery), that I should speak without insincerity (reserve). I will keep silence, and God best knoweth the (true) accord.
مال و تن برف‌اند ریزان فنا ** حق خریدارش که الله اشتری4115
The goods (of this world) and the body are snow melting away to naught; (yet) God is their purchaser, for God hath purchased.
برفها زان از ثمن اولیستت ** که هیی در شک یقینی نیستت
The snows seem to you better than the price, because you are in doubt: you have no certainty (no sure faith),
وین عجب ظنست در تو ای مهین ** که نمی‌پرد به بستان یقین
And in you, O contemptible man, there is this marvellous opinion that does not fly to the garden of certainty.
هر گمان تشنه‌ی یقینست ای پسر ** می‌زند اندر تزاید بال و پر
O son, every opinion is thirsting for certainty and emulously flapping its wings (in quest thereof).
چون رسد در علم پس پر پا شود ** مر یقین را علم او بویا شود
When it attains to knowledge, then the wing becomes a foot, and its knowledge begins to scent certainty,
زانک هست اندر طریق مفتتن ** علم کمتر از یقین و فوق ظن4120
For in the tested Way knowledge is inferior to certainty, but above opinion.
علم جویای یقین باشد بدان ** و آن یقین جویای دیدست و عیان
Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
اندر الهیکم بجو این را کنون ** از پس کلا پس لو تعلمون
Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.